this is a study on the selected on madrasahs in Zamboanga City

1. “DIAGNOSIS ON THE STRUCTURAL
WEAKNESSES AMONG SELECTED
MADARIS IN ZAMBOANGA CITY: ITS
IMPLICATION FOR PROGRAM
DEVELOPMENT OF MADRASAH
EDUCATION IN THE REGION”
Prof. Sheryl 'Sharima Ali'
Morales
Prof. Roque 'Yusuf Ali' Morales
AUTHORS

2. Knowledge has been Islam's premium even before the
paradigm of knowledge­based economies were
conceptualized. This was practically a way of looking
into it when the foundational text of Islam, the Qur’an
which was revealed to prophet Muhammad (peace be
unto Him) emphasizes it in the very first verses revealed
to him:
"Read. Read in the name of thy Lord who created; [He] created the human
being from blood clot. Read in the name of thy Lord who taught by the pen:
[He] taught the human being what he did not know." (96: 1­5).
This is the first verses of the Qur’an that clearly utter the
essence of education as the bedrock of the Islamic
faith. Also the Qur'an says:
"Are those who have knowledge equal to those who do not have
knowledge?!”(39:9).
INTRODUCTION

3. Madrasah (pl. madaris), meaning ‘school’, is an Arabic word derived
from the root word “Da­ra­sa”, literally meaning “a place where
learning and studying are done”. The term Madrasah is usually used
specifically in reference to Islamic education institutes (Nikzad, 2013).
In the Philippines, the Department of Education through DepEd
Order No. 51, s. 2004 and was amended through DepEd Order No.
40, s. 2011, officially defined Madrasah as generally referred to
Muslim private schools with core emphasis on Islamic studies and
Arabic literacy. It is a privately­operated school which relies on the
support of the local community or foreign donors, particularly from
Islamic or Muslim countries. The madaris are the oldest educational
institution in Mindanao and are recognized to be the single most
important factor in the preservation of the Islamic faith and culture in
the Philippines.

4. This is the government effort in standardizing the
Madrasah education in the country. However at
present, these madaris institutions have strong
conviction of continuing the traditional methodology
of teaching and their curricula for the fear of
alteration of the very foundation of the Islamic Faith.
In addition to that, as explained by Munib Al­hajj
(2004) in the Davao City's Madrasah Comprehensive
Development Program, there is a prevalent 'regional
way of life' of Filipinos; it would only be customary that
prevailing and dominant sub­cultures, characters and
values of the different Muslim tribes would exist.

6. STATEMENT OF THE PROBLEM
With this inclination, this paper attempts to analyze and understand
the implications of program development for madaris in the region
that is more culturally­sensitive. The study sought to determine the
following:
1. profile of the madrasah institution in terms of
1.1 government recognition (permits and accreditation)
1.2 type of madrasah offering (as stipulated DepEdOrder
No. 51, s. 2004)
1.3 number of asatidz (teachers) and non­teaching
personnel
1.4 allowances/salary of teachers
1.5 number of pupils School Year 2014­2015

7. 2. profile of madaris administrators in terms of:
2.1 age
2.2 gender
2.3 civil status
2.4 highest educational attainment
2.5 languages spoken
2.6 years in teaching
3. challenges encountered by madaris in terms of:
3.1 recognition and accreditation
3.2 nature of the madaris
3.3 administration
3.4 asatidz and their teaching competencies
3.5 facilities
3.6 curriculum
3.7 linkages

8. RESEARCH METHODOLOGY

The research locale of the study was the City of Zamboanga.

For Qualitative part, the researchers conducted sessions [focused
group discussion and key informant interviews] to Madrasah
administrators. Prior to the session, the researchers sent invitation
letter to madaris with large student population in the Zamboanga
City area as suggested by the Office of the Indigenous People
Mandatory Representative, Sangguniang Panlungsod. Also, the
invited administrators were considered the most influential
institutions in the field of madaris education in the area.

9. 
For the Quantitaive part, the survey questions has
three parts. Part I is the profile of the madrasah
institution in terms of: government recognition (permits
and accreditation), type of madrasah offering (as
stipulated DepEd Order No. 51, s. 2004), number of
asatidz (teachers), salary of teachers, and average
number of pupils per School Year. Part II is the profile of
madaris administrators in terms of: age, gender, civil
status, highest educational attainment, languages
spoken, and years in teachings. Part III are the
challenges encountered by madaris in terms of:
nature of the madaris, administration, asatidz teaching
methodologies, facilities, curriculum and linkages.

10. FINDINGS
Summary of Information During Interviews:
During the first Focused Group Discussion the following
information were acquired from the madaris administrators
(English translation has been provided since most of the
discussions were in Tausug language):
A. Basic Needs of Madrasah
1. Madrasah primarily survive by three ways (limited) tuition
fees, contributions (by alumni), foreign funding (support
from Saudi and other countries)
2. Funding is otherwise limited due to the large number of
students
3. Needs for support for the Madrasah in terms of operations
expenses, for boarding students and salaries of teachers

11. B. Issues confronted by Madrasah
1. Legalization (issuance of permits) although they mention
their problems with issuance of permits the schools do not
want government supervision due to the fact they fear that
their curriculum will be controlled or their schools lose their
“Islamness” once supervised or regulated by government.
2. Discrimination from the government (due to students/alumni
who engage in anti­government activity).
3. Finances – Most of the Madaris receives donations from its
members, usually coming from the share of their local
mosques. Minimal tuition are being charged to students.
Therefore, asatidz receive low salaries, poor financial
planning in the side of the administrators.

12. C. School administration
1. Most of the faculty are local graduates of their
Madrasah, while some have had the
opportunity of going abroad for continuing
studies. Others have had the opportunity to go
for other employment such as DepEd ALIVE
asatidz, while others are teachers and/or
government employees during regular days
(depending on the type of classes they handle)
2. Management of the Madrasah has been
concentrated in the hands of their Mudir
(administrators/directors)

13. D. Types of Students
1. students are classified generally into three
categories:
­ weekends (regular school students on
weekdays)
­ daily (some are boarding students while
others are special students)
­ evening regular boarding students
2. support for student depend on the valuation of
the Mudir, especially good students are
segregated and sent for further studies abroad

14. E. Exit of students
1. Majority of students attend for the purpose
of religious education.
2. Some attend Madrasah with the intention
for either to finish and proceed abroad for
higher studies to become Ulama
depending on the religious orientation of
their mentors/teachers in the Madrasah.

15. F. Proposed interventions for Madrasah
1. Possibility of introducing special courses such as
vocational courses like Halal slaughtering and other
appropriate courses
2. Possibility of incorporating or offering ALS one year
program (for interested students of these madrasah)
3. Partnerships for training courses on Halal and shariah
4. Possibility of micro­lending/ finance that are shariah
compliant
5. Creation of a local/regional committee or organization
that would be able to engage regularly with the madaris
and interact and know their concerns and the creation
of a mechanism that will allow interventions and support
for their needs.

16. Table 1.1
Madrasah Profile
GOVERNMENT RECOGNITION
Government Recognition Percentage
With Department of
Education (DepEd)
Recognition
20.00%
With National
Commission on Muslim
Filipinos (NCMF)
Registration
40.00%
No DepEd Registration
or No NCMF
Registration
40.00%
TOTAL 100.00%

17. Table 1.2
Madrasah Profile
TYPE OF MADRASAH OFFERING
(as stipulated DepEd Order No. 51, s. 2004)
Type of Madrasah Percentage
Traditional or weekend madrasah.
80.00%
Developmental or Formal madrasah.
0%
Standardized madrasah. 20.00%
TOTAL 100.00%

19. As shown in Table 1.4, teachers (asatidz) from participating madrasahs
40.00% receives an allowance/salary of Php1,000.oo a month; 20.00%
receives an allowance/salary of Php1,300.oo a month; and 40.00%
receive an allowance/salary of Php 1,500.00 a month average
allowance of Php 1,260.00 a month.

20. As shown in Table 3.1, the madaris administrators answered a mean
of 2.80 or with a qualitative description of 'Good'. The result was likely
the same to the profile of the madaris wherein there were only 3 out of 5
or 60% have acquired registration/ accreditation either with DepEd or
NCMF.

21. As shown in Table 3.2 the madaris administrators believe that their madrasah
remained religious in nature with a mean of 4.40 or with a qualitative description of
'Excellent'. Also they believe that their madrasah has definite aims and objectives in
accordance to the teaching of Islam with a mean of 3.40 or with a qualitative
description of 'Very Good'. Overall the administrators answered that the
nature/purpose of their madrasah has a mean of 3.90 or with a qualitative description
of 'VERY GOOD'.

22. As shown in Table 3.3, madaris administrators answered they have efficient
planning and administration with a mean of 2.80 or with a qualitative
description of 'Good' and they have good management and financial
condition with a mean of 2.00 or with a qualitative description of 'Fair'.
Overall the madaris administrators answered a mean of 2.40 or with a
qualitative description of 'FAIR' when it comes to the Madrasah
Administration.

23. As shown in Table in Table 3.4, the madaris administrators answered a mean of 1.80 or with
a qualitative description of 'Fair' when it comes in having qualified asatidz who have
undergone ATEP and other professional enrichment course. Using new methods and
techniques in teaching as well as innovations,researches and experimentation both have
a mean of 1.40 or with a qualitative description of 'Poor'. Overall the madaris administrators
answered a mean of 1.53 or with a qualitative description of 'POOR' when it comes to their
Asatidz and Teaching Competencies.

24. As shown in Table 3.5, the madaris administrators answered a mean of
2.40 or with a qualitative description of 'FAIR'.

25. As shown in Table3.6, the madaris administrators answered a mean of
1.60 or with a qualitative description of 'Poor' when it comes to the use
of scientific approaches in their curriculum. In the used of proper
system of examination and evaluation in subjects taught they
answered a mean of 2.40 or with a qualitative description of 'Fair'.
Overall the madaris administrators answered their curriculum with a
mean of 2.0 or with a qualitative description of'FAIR'.

26. As shown in Table 3.6, the madaris administrators answered a mean of 1.60
or with a qualitative description of 'Poor' when it comes to the use of
scientific approaches in their curriculum. In the used of proper system of
examination and evaluation in subjects taught they answered a mean of
2.40 or with a qualitative description of 'Fair'. Overall the madaris
administrators answered their curriculum with a mean of 2.0 or with a
qualitative description of'FAIR'.

27. As shown in Table 3.7, madaris administrators answered a mean of 1.80 or
with a qualitative description of 'Fair' in terms of coordinating with various
madrasahs and maktabs. A mean of 1.60 or with a qualitative description
of 'Poor' in terms of job opportunities for the students graduating from their
madrasah.

28. When summarized, challenges encountered among the participating madaris revealed
that: [Rank 1] the Asatidz and their competencies is the most challenging having a mean
of 1.53 or with a qualitative description of 'Poor'; [Rank 2] Linkages having a mean of 1.70
or with a qualitative description of 'Poor'; [Rank 3] Curriculum with a mean of 2.0 or with a
qualitative description of 'Fair'; [Rank 4.5] for both the Facilities and Administration with a
mean of 2.40 or with a qualitative description of 'Fair'. The 2 least challenging among
participating madaris are: [Rank 6] Recognition and accreditation with a mean of 2.80 or
with a qualitative description of 'Good';[Rank 7] the Nature/Purpose of their Madrasah
with a mean of 3.90 or with a qualitative description of 'Very Good'.

29. CONCLUSIONS AND RECOMMENDATIONS
It is clearly mandated in R.A. 10533 the inclusion of
Madrasah Program for Muslim Filipinos that shall be
implemented by the government through the
Department of Education in coordination with the
National Commission on Muslim Filipinos.
The following conclusions and recommendations
are drawn from the discussions and analyses of the
study as to the Diagnosis on the Structural
Weaknesses among Selected Madaris in
Zamboanga City. The following weaknesses are
presented:

30. 
Majority of the registered Madaris under the National Commision
on Muslim Filipinos (NCMF) are not not registered under the
Bureau of Madrasah Education (BME) of the Department of
Education­Autonomous Region in Muslim Mindanao (DepEd­
ARMM). In fact, there were only 10 or 14.49% madaris institution
that have complied with the registration procedure. Weakening
the Monitoring and Evaluation of the competencies of the
unregistered madaris.
Since NCMF has to coordinate with DepEd­ARMM on the existence of
the madaris in the country,a unified registration may be considered
so that there is a closer monitoring system among the madaris
operations. Lessening the process of registration /accreditation of
both agencies will lessen the burden among the madaris institution.
A continuation of the previous round­table discussion among
stakeholders are also signficant for the sustainability of the program.

31. 
Majority of the Madaris in the region offers the Traditional or
Weekend Madrasah type as stated in DepEd Order No. 51, s.
2004. Students attend madrasah to learn the religious aspect of
the Islamic faith.
For those students who are enrolled in a regular school, their
education will not be disturbed by the failure of the madrasah to
register under the DepEd. However, those out­of­school youth who
are attending the madrasah can be encourage to enroll and have
the provision of Alternative Learning System (ALS). These can allow
graduates of these Madaris to enter mainstream education without
sacrificing the curricular content of the madaris, especially those
who are not willing to cooperate in effecting a standardized
curriculum with the government.

32. 
The Asatidz allowances/salary is far behind the amount received
by the regular teachers and those asatidz who have undergone
ATEP and other equivalency training programs.
Primarily there is a strong need to develop alternative income
sources for these Madaris, since these Madaris have been heavily
reliant on donations, from both local and international organizations.
This will provide additional source of funds to the madaris to finance
and raised their asatidz allowances. It is apparent that the curricular
content as well as the content standards have not been improved
and still has been a text­based approach (teaching primarily reliant on
books rather than standards). Developing alternative sources of
finances can prove very effective in upgrading the resources and the
development of the school in general. in both the management
and the delivery of teaching.

33. 
Madaris Administrators and faculty as well need to
undertake professional upgrading courses like
professional education courses. Because the faculty
and staff do not have any background in professional
management of schools/ madaris, there is a strong
tendency to commit administrative errors and mis­
decisions which greatly hamper the efficiency of the
schools services and delivery of education.
Professional and career training will enable both
administrator and faculty. Their experiences and knowledge
will open their understanding on the need to upgrade,
develop and improve their schools as such they will be
able to make improvement.

34. 
Continuation of consultation among Madrasah
will further improve the linkages and
cooperation among them. Exchange of best
practices and experiences can provide avenue
for conversation and cooperative activities.
Similar to the Davao experience upon the
establishment of the Davao City Madrasah
Comprehensive Development and
Promotion Program.
Special occasions such as ramadhan and hajj
periods where there are inter­madrassah activities
and engagements can be institutionalize in the
region.

35. 
Lastly, government agencies both the Local
Government Units(LGUs) as well as National line
agencies should be able to create a system where
registrations of these madaris can transmit their records
and enrolment and exit data to appropriate agencies,
such as the National Commission on Muslim Filipinos,
the Department of education and the creation of a
local madrasah board at the city level. This ensure the
implication that indeed a built­in database system of
the Madaris education is considered to be both
mainstream and considered co­equal with the secular
system of education implemented at DepEd, TESDA,
and CHED.

36. VI. REFERENCE
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38. Encyclopedia Britannica. Credit: Prakash Subbarao. Retrieved from
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39. Gracias!
Magsukul..
Thank You..
Salamu Alaykum!